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3ng£r00ll ILectureg on ^mmortalitg 


IMMORTALITY AND THE NeW ThEODICY. By 
George A. Gordon. i8g6. 

Human Immortauty. Two supposed Objections 
to the Doctrine. By William James. 1897. 
Dionysos and Immortauty: The Greek Faith 
in Immortality as affected by the rise of Indiv¬ 
idualism. By Benjamin Ide Wheeler. 1898. 
The Conception op Immortauty. By Josiah 
Royce. 1899. 

Lite Everlasting. By John Fiske. 1900. 
Science and Immortality. By William Osier. 

1904. 

The Endless Life. By Samuel M. Crothers. 

1905. 

Individuality and Immortality. By Wilhelm 
Ostwald. 1906. 

The Hope op Immortality. By Charles F. 
Dole. 1907. 

Buddhism and Immortauty. By William S. 
Bigelow. 1908. 

Is Immortauty Desirable? By G. Lowes 
Dickinson. 1909- 

Egyptian Conceptions op Immortauty. By 
George A. Reisner. 1911. 

Intimations op Immortauty in the Sonnets 
OP Shakespeare. By George H. Palmer. 
1913. 

Metempsychosis. By George Foot Moore. 1914. 
Pagan Ideas of Immortauty During the Early 
Roman Empire. By Clifford Herschel Moore. 
1918. 

Living Again. By Charles Reynolds Brown. 1920. 




LIVING AGAIN 


I ■ 1 





Ubc UnGcrsolI Xecture, 1920 


LIVING AGAIN 


By 

Charles Reynolds Brown 

Dean of the Dit>initj School 
Tale University 


“ If a man die shall he live again ? ” 



Cambridge 

Harvard University Press 

London: Humphrey Milford 
Oxford University Press 

1920 

























k 


COPYRIGHT, 1920 
harvard UNIVERSIiy PRESS 


I 


g)C!.A601859 

f 

OEC - I 1920 




I 


THE INGERSOLL LECTURESHIP 


Extract from the will of Miss Caroline Haskell Ingersoll, who died in 
Keene, County of Cheshire, New Hampshire, Jan. 26, iSqj 

First. In carrying out the mshes of my late beloved 
father, George Goldthwait Ingersoll, as declared by him 
in his last will and testament, I give and bequeath to 
Harvard University in Cambridge, Mass., where my 
late father was graduated, and which he always held in 
love and honor, the sum of Five thousand dollars 
($5,000) as a fund for the establishment of a Lectureship 
on a plan somewhat similar to that of the Dudleian 
lecture, that is — one lecture to be delivered each year, 
on any convenient day between the last day of May and 
the first day of December, on this subject, “the Im¬ 
mortality of Man,” said lecture not to form a part of 
the usual college course, nor to be delivered by any 
Professor or Tutor as part of his usual routine of in¬ 
struction, though any such Professor or Tutor may be 
appointed to such service. The choice of said lecturer 
is not to be limited to any one religious denomination, 
nor to any one profession, but may be that of either 
clergj’man or layman, the appointment to take place at 
least six months before the delivery of said lecture. 

The above sum to be safely invested and three fourths 
of the annual interest thereof to be paid to the lecturer 
for his services and the remaining fourth to be expended 
in the publishment and gratuitous distribution of the 
lecture, a copy of which is always to be furnished by 
the lecturer for such purpose. The same lecture to be 
named and known as “the Ingersoll lecture on the 
Immortality of Man.” 



f 


I 


( . 




I 




/ 7 

• i 



LIVING AGAIN 


W HEN the honor of an invita¬ 
tion to give the Ingersoll lec¬ 
ture on Immortality was ex¬ 
tended to me, I at once reread the score 
of little volumes containing the lectures 
of those who have preceded me in this 
office. They were all honorable men, no 
doubt — as honorable as was Brutus, 
the noblest Roman of them all — but 
they certainly showed scant regard for 
those who should come after them. They 
have calmly stolen all our best thoughts 
on this high theme, leaving us poor in¬ 
deed. When I finished the perusal of 
their work I could have voiced my own 
mood in those words of the famous 
Double who undid another unhappy 
clergyman, according to the story — 
‘‘There has been so much said and on 


2 LIVING AGAIN 

the whole so well said, that I will not 
further occupy the time.’’ 

However, my heart was somewhat as- 
sured when I read this generous, hos¬ 
pitable statement by William James. He 
was a Harvard professor whom the 
whole world delighted to honor, and he 
spoke, therefore, not as the scribes, but 
as one having authority. He was refer¬ 
ring to the fact that these lectures were 
intended to supplement each other, 
turning the subject of Immortality over 
in all its possible aspects so that out of 
the series there might emerge a collec¬ 
tive literature worthy of the importance 
of the theme. ‘‘Orators must take their 
turn and prophets and the narrow spe¬ 
cialist as well. Theologians of every 
creed, metaphysicians, anthropologists 
and psychologists must alternate with 
biologists and physicists and psychical 
researchers. If any one of them presents 
a grain of truth seen from his point of 


LIVING AGAIN 


3 

view which will remain and accrete with 
truths brought by the others, his will 
have been a good appointment.” ^ 

• With this generous interpretation of 
the commission issued to those who 
stand upon this foundation, I come to 
you in my proper role as a teacher of re¬ 
ligion, bringing you my lecture from that 
wide and fertile field of aspiration and of 
high endeavor. It will be in the light of 
religious faith that I shall bear my testi¬ 
mony to the value and the validity of 
the hope of “Living Again.” 

We have received all sorts of heir¬ 
looms from the Great War. Huge na¬ 
tional debts on which our great grand¬ 
children will still be paying interest! 
Hard tasks of reconstruction for the 
devastated areas! Problems of state¬ 
craft which baffle the minds of the lead¬ 
ing statesmen of earth! Hundreds of 

^ William James, “Human Immortality,” p. 5. 


4 LIVING AGAIN 

thousands of young men maimed or 
blinded by the war! The commerce and 
industry of the whole world disordered 
by four years of calamity! A spirit of 
unrest, oftentimes of unreason, among 
the working people of all lands! The 
high cost of living which has cut almost 
in half the incomes of the many! All 
this has come to us as a difficult inheri¬ 
tance from the Great War. 

But it has not been all loss and no gain. 
We have received assets as well as liabil¬ 
ities. We have not been overcome of 
evil, and we shall overcome evil with 
good. We have seen the passing of a 
wicked political system in the downfall 
of certain royal houses in Europe. We 
have seen a fresh manifestation of the 
essential soundness of the moral element 
in mankind — the human race taking it 
by and large has a sense of justice, an 
instinct for fair play, on which we can 
safely rely. We have seen the drawing 


LIVING AGAIN 


S 

together of the people by the lessening of 
race prejudice and religious bigotry. We 
have seen revealed a capacity for giving 
and for heroic self-sacrifice of which we 
had not dreamed. 

We have seen the coming of a deeper 
seriousness in the moral life of the world. 
In the summer of 1914 many excellent 
people had become so advanced that 

V 

they no longer believed in the Devil or 
in any moral equivalent for the Devil. 
They thought that this whole idea was 
‘‘an error of mortal mind/^ a mere bogie 
conjured up by the theologians to 
frighten the unthinking. So the Lord 
took the world into the wilderness with 
the wild beasts for four years and showed 
it the Devil. Evil is a very real and ter¬ 
rible thing in the life of the race, and 
when it was let loose in organized form 
it drenched a whole continent with 
blood and carried grief and pain around 
the entire globe. 


6 LIVING AGAIN 

We have seen also as a result of the 
War the emergence of a deeper, warmer 
interest in a future life — and it is of 
this that I am here to speak. It could 
not be otherwise. Here were millions of 
men, not old men, with whom the day 
was far spent, but young men, strong, 
virile, hopeful, facing death daily and 
hourly as the commonest of occurrences! 
Here were the fathers and mothers, the 
wives and the sweethearts of those 
young men waiting and watching, know¬ 
ing that any moment might bring a 
message which would blot out all the 
stars in their sky! Here are eight mil¬ 
lions of newly-made graves opened to 
receive the bodies of those young men 
killed in the war 1 Eight millions of them, 
a whole population suddenly transferred 
from earth to a world unseen! The path 
of a multitude which no man can num¬ 
ber in this generation must lie hence¬ 
forth in the Valley of the Shadow of 
Bereavement. 


LIVING AGAIN 


7 

Where are those young men now? 
What are they doing? Are they still 
alive? In the face of the bewildering ex¬ 
periences through which the world has 
just passed we cannot wonder that 
thoughtful, affectionate people every¬ 
where are asking with an added wistful¬ 
ness that question which fell from the lips 
of Job, ‘‘ If a man die shall he live again? 

The wide reading of such books as 
Sir Oliver Lodge’s Raymond; the more 
active interest in the proceedings of the 
Society for Psychical Research; the 
crowds of hungry-hearted people going 
openly or covertly to the mediums or 
psychics, hoping to peep through some 
keyhole into that unseen world; the mil¬ 
lions of religious people reading afresh 
with increased solicitude those passages 
of Scripture which bear upon the life to 
come — all this testifies to a wide quick¬ 
ening of interest in this subject. The 
questions which the Apostle raised nine- 


LIVING AGAIN 


8 

teen centuries ago, ^‘How are the dead 
raised? With what body do they come? ’’ 
are being asked today with a new insist¬ 
ence. 

It would be difficult to name a more 
vital or pertinent line of inquiry at this 
time. Have all those brave young lives 
been wiped off the slate of existence? 
Are we here to round out our three score 
years and ten, or if by reason of strength 
four score years, and then cease to be, or 
have we the chance of going on in the 
fulfillment of some vaster purpose? 
Does the weariness of the afternoon of 
life, and the fast approaching evening 
mean a time of rest and reawakening to 
a brighter tomorrow, or does it mean the 
approach of endless night? 

Here is a mind eager, active, tireless 
in its pursuit of truth and in the steady 
relating of that truth to the interests of 
life! Here is a heart finely attuned to 


LIVING AGAIN 


9 

personal aspiration and to the sense of 
social duty 1 Here is a life in its totality 
already become through disciplined ef¬ 
fort heavily and capably responsible for 
the well-being of the race! Can anyone 
believe that it makes very little differ¬ 
ence whether the common feeling is that 
there is no further work to be done by 
such a person, that this finest form of 
energy known to the mind of man fitted 
to such high and sacred uses’’ is to be 
cut off from all possibility of further ser¬ 
vice by the accident we call death, or 
whether the common feeling is that what 
we see here is otily the beginning of a 
service which is to have no end, that 
such a life is candidate for a destiny 
which will enable it to outlast and out¬ 
shine the stars? To raise such ^ question 
in the presence of the serious-minded is 
to answer it. By any conceivable sort of 
appraisal it makes a tremendous differ¬ 
ence! 


lO LIVING AGAIN 

As one of our own prophets has said, 
well-grounded and steadfast belief 
in a life beyond the grave is one of the 
most precious of all contributions which 
a man can make to the spiritual wealth 
of his generation. Such a belief is not a 
chance possession, a trifle won in life’s 
great lottery — it is a spiritual acqui¬ 
sition, something earned by effort,fought 
for with courage and won by a struggle, 
maintained in the teeth of opposition by 
the intrepid endurance of an unquailing 
spirit, and to be handed on as a rich 
legacy to others who are also summoned 
to fight the same battle and whom it is 
our privilege to help to win the crown.” ^ 

This hope of “something after death” 
enlarges and extends our whole concep¬ 
tion of the significance of human life. 
It carries the mind of the race out to the 
frontiers of earthly experience and bids 

2 Chas. E. JejBferson, “Why we may believe in 
life after death,” p. 48. 


LIVING AGAIN 


II 


it look ahead with high confidence. It 
calls upon men to gain a more complete 
sense of the strength and wealth of their 
being as they behold the full capacity of 
personal existence under a broad, over¬ 
arching and beneficent sky. It sum¬ 
mons them to ‘‘see life steadily and to 
see it whole’’ as being able in its victori¬ 
ous march to overcome the apparent 
defeat it suffers in the physical dissolu¬ 
tion we call death. 

When this august question of living 
again is raised, some minds are ready 
with a prompt and flat denial. “There 
is nothing in it,” they say. “This pres¬ 
ent life is all there is. Let us eat, drink 
and be merry, for tomorrow we die, and 
that is the end of everything.” I cannot 
hold with them. 

Others are uncertain — with them it 
is a case of suspended judgment. They 
have the will to believe and the wish to 


12 


LIVING AGAIN 


believe, but they feel no sure confidence. 
They are saying to themselves and to 
their fellows, 

Oh yet we trust that somehow good 
Shall be the final goal of ill, 

That nothing walks with aimless feet 
That not one life shall be destroyed 
Or cast as rubbish to the void 

When God hath made the pile complete. 

They ‘Taintly trust the larger 
hope,’’ but with the emphasis always on 
‘‘faintly.” I feel that there is something 
better for us all than this uncertain 
groping. 

There are yet others who move for¬ 
ward in high, serene confidence. When 
the question is asked, “If a man die shall 
he live again?they vote “Yes,” with 
both hands up. They face the fact of 
physical dissolution, firmly believing 
that personal consciousness survives 
that change. And they are not all empty 
headed enthusiasts unable to distinguish 


LIVING AGAIN 


13 

between fancy and fact. They are, mil¬ 
lions of them, sober-minded men and 
women, accustomed to weigh evidence 
and to bring all claims to the bar of 
reason. I do hold with them, and I be¬ 
lieve that the ages to come will set the 
seal of approval upon the validity of 
their hope. I am here to indicate briefly, 
but clearly I trust, the main grounds 
upon which I base that faith. 

Let me first ask how far this expecta¬ 
tion rests upon evidence which would be 
accepted in a court of law. Here we 
come upon a bewildering mass of testi¬ 
mony. It is offered by men who profess 
to have been in actual communication 
with those who once walked the earth 
but are now unmistakably alive in a 
world unseen. We are invited to witness 
the tipping of tables and mysterious 
hand-writing upon slates. We are called 
upon to listen to strange rappings and 


LIVING AGAIN 


14 

to whispered messages from those we 
have loved and lost. During the last 
two years the publishers have been grind¬ 
ing out a generous grist of books and 
magazine articles dealing with these 
phenomena. All this has come because 
there are so many people in the world 
today who ‘‘long for the touch of a van¬ 
ished hand, for the sound of a voice that 
is still.’’ 

We find those who would brush all 
such testimony aside as being “incom¬ 
petent, irrelevant and immaterial.” They 
are confident that in every case it is the 
product either of unconscious delusion 
or of deliberate fraud. But when “such 
men as Henry Sidgwick, Arthur J. Bal¬ 
four, F. W. H. Myers, Sir Oliver Lodge, 
William James, James H. Hyslop and 
William Crookes — to name only a few 
— have asserted after many years of in¬ 
vestigation and study that here at least 
is a great psychological problem on the 


LIVING AGAIN 


15 

solution of which may depend the most 
vital interests of mankind, one might 
suppose that the policy of ridicule or of 
sullen silence on the part of the dog¬ 
matic materialist would not avail; and 
that sooner or later he will be forced to 
face the evidence and to offer some co¬ 
herent, intelligible and acceptable inter¬ 
pretation of it.’’ ^ It is only just to listen 
with open minds to what such men may 
have to report; and no one would speak 
lightly of the comfort and assurance 
which many people have undoubtedly 
received in this way. 

I am frank to say that in my own in¬ 
vestigation of these claims I have never 
seen with my own eyes or heard with my 
own ears what other men claim to have 
seen and heard. I am reluctant to credit 
the full report which some of them make. 

® Samuel McComb, “Future Life in the Light 
of Modern Inquiry,” p. 30. 


i6 


LIVING AGAIN 


The three considerations which weigh 
most heavily with me against the valid¬ 
ity of their testimony are these: 

First, the character of the methods 
employed by these departed spirits in 
seeking to establish communications 
i^*^ith their loved ones here, -r My dear 
mother passed away four years ago. I 
was an only son, and for more than fifty 
years we were comrades. We read the 
same books; we cherished the same fun¬ 
damental interests; we looked to the 
same abiding sources for motive and 
stimulus; we enjoyed a perpetual inter¬ 
change of thought and feeling. For more 
than half a century she was the strong¬ 
est, the sweetest, the holiest earthly influ¬ 
ence which entered into the molding of 
my life. 

Now she is gone! If it were possible 
for her to come back and have a word 
with me I feel confident that she would. 
I am here with a mind eager and re- 


LIVING AGAIN 


17 

sponsive to any such approach. But if 
she came I find it difficult to believe that 
she would seek out some dark, dingy 
room in the back parlor of a professional 
medium — that was not the sort of 
acquaintance she cultivated when she 
was here. If I learned anything of her 
mood and disposition during those fifty 
years, I am inclined to think that she 
would come to me in the church where 
I worship, or in my study at Yale where 
I do my work, or in my home where my 
final interest lies. And if she should 
come, I cannot believe that she would 
resort to table tipping or to mysterious 
rappings or to the fantastic movements 
of a Ouija board to manifest her presence 
and wishes. That was not her way when 
I knew her. The main methods em¬ 
ployed by those who make a business of 
seeking communication with the unseen 
world do not commend themselves to 
me as reasonable. 


i8 


LIVING AGAIN 


It may well be that there are in the 
world certain natures possessed of un¬ 
usual capacity for detecting and making 
response to the approach of these de¬ 
parted spirits. To one man may be 
given five talents of sensitiveness, to an¬ 
other two, to another one. We have 
gifts differing according to the grace 
given us. I am not here to file any dog¬ 
matic denial as to the possibility of such 
communication with a world unseen — 
I am only asserting that to me the evi¬ 
dence thus far offered as to the fact of 
this interchange of thought and feeling 
with departed souls does not seem con¬ 
vincing. 

V In the second place, the trivial char¬ 
acter of the communications themselves 
makes against their credibility. So far 
as I have been able to ascertain, nothing 
of permanent value in science or in reli¬ 
gion has ever been received from these 
spirits in the other world. During the 


LIVING AGAIN 


19 

Great War those who professed to be in 
direct communication with the soldiers 
who had been killed in battle learned 
nothing about the movements or the 
purposes of the enemy, such as might 
have been expected from a superhuman 
source. The messages which have come 
by this strange route have been, as a 
rule, trivial and commonplace. ‘^It is 
very beautiful here. We are very happy 
here. Be good and love Jesus and He 
will bring you here.^’ Some of the veri¬ 
est old rakes have been credited with the 
most amazing reports as to the satis¬ 
factory status upon which they had 
already entered. Has there been pro¬ 
claimed in that better world such a 
moratorium of even-handed justice? 

Now if this sentimental chitchat is to 
be taken as a fair sample of the moods 
and interests of that future world, many 
high-minded people will straightway lose 
the desire for it. If these communica- 


20 LIVING AGAIN 

tions are all that some of the wisest and 
best of earth can send back from the 
vantage ground of that heavenly coun¬ 
try upon which they have entered, it 
raises a serious doubt in our minds as to 
whether we have been in communication 
with the wisest and best in that upper 
world. 

Furthermore, the steady advance of 
psychological investigation has already 
explained on scientific grounds many of 
the puzzling phenomena formerly ad¬ 
duced by the spiritists as proof positive 
of communication with the departed. 
The establishment of the fact of telep¬ 
athy and a clearer understanding of the 
methods employed by highly sensitive 
natures in securing knowledge by these 
more subtle methods has greatly reduced 
the area of mystery. The people who 
once walked and worked in darkness 
have been compelled to see a great light. 
The necessity and the occasion for refer- 


LIVING AGAIN 


21 


ence to superhuman sources in order to 
explain certain occurrences have been 
steadily reduced by the extension of a 
competent psychology. There are cer¬ 
tain facts of which much has been made 
by professional mediums and psychics 
which we no longer see through a glass 
darkly — we see them face to face and 
understand them even as we are under¬ 
stood. 

We ^ would all rejoice to believe that 
the main claims of the Spiritists were 
true. It would go far toward bringing 
that unseen world upon the map. It 
would lift this larger hope out of the 
realm of moral faith and place it once 
for all upon a scientific basis. If we 
could send and receive wireless messages 
to and from that continent of being, 
which lies below the horizon of earthly 
consciousness, it would at once render 
the life immortal intensely real. It 


2 2 LIVING AGAIN 

would enable each one of us to live 
thenceforth ‘‘by the power of an endless 
life.” The veil would be lifted so that 
all might share in the vision of the seer 
and behold the dead, small and great, 
standing before God. 

But the evidence thus far available 
does not, in my judgment, warrant that 
claim. The hope of a continued exist- 
^ ence beyond the grave is still a venture 
of faith. It is a venture made not merely 
in the interests of a further and higher 
form of happiness for mankind — it is a 
venture made in the interest of an im¬ 
mense strengthening of motive for right 
living and for sacrificial effort on behalf 
of our fellows. It is a venture made in 
the interest of more august sanctions for 
righteousness and more powerful deter¬ 
rents from evil. But when all has been 
said which can be said as to the immedi¬ 
ate value of such a hope, the hard fact 
stands that the grounds for the expecta- 


LIVING AGAIN 


23 

tion that this mortal will put on immor¬ 
tality lie within the realm of moral faith 
rather than upon the plane of demon¬ 
strated fact. 

I rest my own confidence in the life to 
come mainly upon these two great faiths, 
my faith in man and my faith in God. 

I 

I believe in the validity of human de¬ 
sire at its best. Can anyone name a 
single human’ desire which is normal, 
widespread and persistent which does 
not have standing over against it a cor¬ 
responding satisfaction? If all men hun¬ 
ger, there is food for them. If they all 
want to breathe, there is air in abun¬ 
dance. If they all have the instinct of 
sex, there is another sex standing over 
against them with corresponding in¬ 
stincts. If they all have the desire for 
knowledge and the taste for beauty, 
there is an ordered, intelligible universe 


24 LIVING AGAIN 

and a world rich in beauty awaiting the 
approach of these finer faculties. 

The desire must be normal, not some 
morbid, unhealthy craving. It must be 
widespread, not the scattered possession 
of an eccentric few. It must be per¬ 
sistent, not the passing fad or fancy of a 
single season, but enduring from genera¬ 
tion to generation. And when it is thus 
normal, widespread and persistent, the 
universe where we find ourselves keeps 
tryst with it, holding in reserve the ap¬ 
propriate satisfaction. The Creator has 
a way of keeping His word with the best 
He has awakened in human aspiration. 

It matters not how you may account 
for the existence of that desire. You may 
say in pious fashion that a wise Creator 
implanted it originally, knowing that He 
would also supply the appropriate satis¬ 
faction. You may in more scientific 
mood insist that the desire itself was 
called into being by the external stimu- 


LIVING AGAIN 


25 

lus in the environment where the organ¬ 
ism found itself. In either case, the 
argument holds. The integrity of the 
great order which enfolds us is such that 
it does not send these normal, wide¬ 
spread and persistent desires upon fools’ 
errands. It does not permit them to lead 
men into blind alleys. It does not call 
them into action only to mock them with 
cruel disappointment. It holds in re¬ 
serve the realities which match those 
needs. 

And the converse of the principle here 
suggested also holds true — organisms 
do not make response normally, widely, 
persistently to imaginary forms of stim¬ 
ulus. In the long run and over vast areas 
they answer only to reality. 

Now the desire to live on after death 
and to have those we love live on is nor¬ 
mal. I have it. You have it. So has the 
man across the aisle, and the man on the 
other side of the globe. It is widespread 


26 LIVING AGAIN 

— the sun never sets upon that empire 
of hope. When we go far afield, turning 
back to the religious beliefs of the an¬ 
cient Babylonians and Egyptians, this 
desire is there in its full strength. When 
we come down to the Hebrews, the 
Greeks and the Romans, it is there. 

It must be so, Plato, thou reasonest well — 
Else whence this pleasing hope, this fond desire, 
This longing after immortality. 

And the desire persists from age to 
age, knitting up the centuries into a 
mighty trust that humanity will not go 
down in final defeat before the physical 
experience which men call death. Why 
not trust the integrity of the universe 
here? Why not credit the veracity of 
this normal, widespread, persistent de¬ 
sire of humanity when it is at its best? 

It may be objected that the desire for 
future life is not universal, that there 
are those who express a positive distaste 


LIVING AGAIN 


27 

for endless existence, who find relief in 
the thought that “after life’s fitful 
fever” man sleeps well with no disturb¬ 
ing prospect of an awakening. But may 
not this professed reluctance to live on 
endlessly be merely the natural and 
wholesome reaction from the sort of 
future life pictured by a conventional 
and narrow-minded piety? 

“How empty and shallow the heaven 
to which we have often been asked to 
look forward! A heaven of untroubled 
bliss with nothing to achieve, and noth¬ 
ing to anticipate; a heaven freed from 
suffering indeed, but freed also from the 
struggle of which suffering is born; a 
heaven in which there is nothing to do 
but to enjoy year after year, aeon after 
aeon, a monotonous eternity.” ^ From 
all such heavens. Good Lord deliver 
us! 

^ William Adams Brown, “The Christian 
Hope,” p. 18. 


28 LIVING AGAIN 

It is not the desire for a bare continu¬ 
ance of personal consciousness which I 
am here urging as possessed of high sig¬ 
nificance. It may be doubted if the de¬ 
sire for such a meager form of prolonged 
existence is normal, widespread, and 
persistent. The craving is for a certain 
type of consciousness which by its 
worth and beauty enlists the interest 
and awakens the hope of the race. It is 
significant that these two great words 
fell from the same pair of lips and ema¬ 
nated from the same mind, capable of 
an accurate appraisal both of the con¬ 
tent and of the prospects of human 
existence — ‘‘I am the resurrection and 
the life, whosoever liveth and believeth 
in me shall never die’’; and ‘‘I am come 
that they might have life and that they 
might have it more abundantly.” 

It is life we want, but it must be life 
which is life indeed, life abundant, life 
eternal, if it is to command oiir desire. 


LIVING AGAIN 


29 

The life of one dimension, namely length, 
even though that length were endlessly 
prolonged, would not enlist our interest. 
The life desired must have in it the height 
of unflagging and unfulfilled aspiration, 
the breadth of interest and of action 
made possible by growth and advance, 
the depth of conviction and of purpose 
needed to sustain this fullness of being. 
There must be opportunity for self- 
expression in worthy action, for the in¬ 
terchange of finer forms of influence in a 
vast fellowship of souls, for progress in 
all those lines of development which 
bring the sense of worth and peace. 
When the future world is thus conceived, 
we may believe that the number of those 
who would draw back reluctant to enter 
upon such a state would become negli¬ 
gible. 

“As the universe grows upon us in 
depth, in subtle refinement, in approxi¬ 
mation to what we call spirit, the nega- 


30 LIVING AGAIN 

tions of materialism lose their weight, 
and the great idea is taking possession of 
many thoughtful people that not matter, 
but mind, is the ultimate reality; and 
that, therefore, not death but life is the 
last word and everlasting fact.” ^ 

Moreover, this sense of permanence in 
life is a necessary demand of the moral 
nature of mankind. Raphael would not 
have expressed the utmost of his artistic 
genius in painting the Sistine Madonna 
had he believed that some vandal would 
tear his canvas to shreds the moment he 
finished it. He knew that it would hang 
in some place of honor as a thing of 
beauty through the centuries. Beetho¬ 
ven would not have expressed the ut¬ 
most of his musical genius in composing 
the Fifth Symphony or the Ninth had 
he believed that the score would be 

^ Samuel McComb, “Future Life in the Light 
of Modern Inquiry,” p. 38. 


LIVING AGAIN 


31 

destroyed as soon as he had completed 
it. He knew that it would go singing its 
way down the ages. The masters of 
hterary expression would not have given 
us Hamlet, Faust, or the Divine Comedy 
had they believed that their manuscripts 
would go unread to their destruction. 
And in the moral field, men and women, 
taking them in the large, become ^^stead¬ 
fast, unmovable, always abounding in 
the work of the Lord,” just in propor¬ 
tion as they become persuaded that their 
labor is not in vain in the Lord. 

Here and there some choice soul with 
a rare inheritance and exceptional sur¬ 
roundings may show a splendid measure 
of moral energy and of genuine aspira¬ 
tion without this hope. But one such 
swallow does not make a summer, nor 
twenty such swallows. Take all the 
swallows! We know full well that plain 
men and women the world over are bear¬ 
ing the heat and burden of many a hard 


32 LIVING AGAIN 

day; they are ministering faithfully and 
lovingly to the needier lives about them; 
they are forgetting the things which are 
behind and reaching for the things which 
are ahead; they are striving to bring 
their conduct ‘‘up to the style and man¬ 
ner of the sky’’ because they feel assured 
that the results of their work in char¬ 
acter-winning and in character-building 
will last. The hope of “something after 
death” for themselves and for those they 
would serve, the sense of permanence in 
life, uncovers deeper sources of motive 
and stimulus; it steadies and strengthens 
the will; it sets their feet more firmly in 
the way that goeth upward. 

The final scene in the life of Socrates 
as recorded by Plato shows us the pass¬ 
ing of a heroic teacher surrounded by 
his friends after long and serious dis¬ 
course upon the question of human des¬ 
tiny. It shows us also the high appraisal 


LIVING AGAIN 


33 

placed by those Greeks upon personality 
as having abiding significance for a world 
administered for moral ends. They had 
the sense of the indestructible worth ofr 
the human soul. They anticipated not 
unworthily the radiant promises of the 
Christian gospel. “As we uncovered the 
face and looked into the fixed eyes, we 
felt that the master spirit had gone upon 
a new and grander errand; that death is 
but the release from pain, the somber 
healer of all infirmity, an introduction to 
perennial health and the gateway into 
life immortal.’’ ® 

When Professor George H. Palmer 
wrote of his gifted and beloved wife, 
“Who can contemplate the fact of her 
death and not call the world irrational 
if out of deference to a few particles of 
disordered matter it excludes so fair a 
spirit,” he was uttering in choice diction, 

® George A. Gordon, *‘The Witness to Immor¬ 
tality,” p. 179. 


LIVING AGAIN 


34 

as well as in tender affection, the com¬ 
mon instinct of every soul that lives 
from the philosopher with his books to 
the man with pick and shovel. 

The moral nature demands this sense 
of permanence in life for its own inner 
^ sustenance. Compare the moral fruitage 
of that shallow philosophy of life which 
says, ‘‘Eat, drink and be merry, for to¬ 
morrow we die and come to the end of 
it all,” with the moral fruitage of that 
serene trust which holds that our labor 
is not in vain in the Lord! Look out 
broadly upon the moral history of man¬ 
kind! Where do we find the saints and 
the seers, the heroes and the martyrs, 
the spiritual leaders and the great re¬ 
formers ! Do we find them with this hope 
or without it? Do we find them voting 
Yes, or voting No, when the question is 
asked, “If a man die, shall he live again?” 

We all know where they stand. And 
we also know full well that men do not 


LIVING AGAIN 


35 

gather grapes of thorns nor figs of this¬ 
tles. They do not gather the best moral 
results over wide areas or through long 
periods of time, from foolish delusions or 
from mighty errors. They gather these 
best results from the truth. The tree of 
truth brings forth good fruit, while the 
false and evil claim will not and cannot 
widely and persistently bring forth any¬ 
thing but evil fruit. Therefore, because 
I believe in human nature, I believe that 
this normal, widespread, and persistent 
desire for something after death will not 
fail of its satisfaction. 

II 

I believe in the life to come because I 
believe in God. I find sufficient warrant 
for believing that He is a Being power¬ 
ful, wise, beneficent. He is above all 
and through all and in us all. Now it is 
unthinkable but that this Judge of all 
the earth should do right. He cannot 


36 LIVING AGAIN 

be Judge of all the earth on any other 

terms. 

But has He done right if this life is all 
there is? Has He done right if vice and 
crime are to go oftentimes undetected 
and unpunished, if outraged virtue is 
not to be vindicated and rewarded? Has 
He done right if He leaves us with this 
mass of unreason and injustice upon our 
hands unexplained and unexplainable, 
unless there are further pages of human 
history to be unrolled and read in a world 
unseen? Has He done right if He leaves 
His own moral accounts with the race 
sadly in arrears? Has He done right 
where fidelity to duty has been burned 
at the stake, and tenacity of moral pur¬ 
pose has been broken on the wheel, while 
successful villainy has lived on mocking 
the appeal for justice? 

No man in his right mind can believe 
that He has. His own sense of reason 
and justice demands for Him a further 


LIVING AGAIN 


37 

opportunity, a broader area for the 
working out of His purposes of mercy 
and truth. The character of the Eternal 
is at stake. 

More than that, I am encouraged by 
the highest spiritual authority in history 
to believe that God is a Father. Could 
any man that is a father take his own 
children and thrust them away into eter¬ 
nal nothingness, if it lay within his power 
to keep them alive? How much less then 
could He from whom the whole family 
in Heaven and on earth is named! How 
could He thrust away into nothingness 
generation after generation of believing 
and aspiring men and women in the very 
hour when they were looking up to Him 
in confident trust? 

It may be suggested that no earthly 
father possessed by an honest affection 
for his children would suffer them to 
undergo such pain and distress as we 


LIVING AGAIN 


38 

can readily discover in this present 
world. But it is conceivable that all the 
struggles and trials to which humanity 
is here exposed may find their moral 
justification in a certain disciplinary and 
educative value as yet imperfectly un¬ 
derstood. The entire world-process in 
certain aspects of its life groaneth and 
travaileth together in pain even until 
now waiting for something to declare its 
deeper meaning. ‘^Waiting for the mani¬ 
festation of the sons of God!” Waiting 
for that higher type of human character 
slowly wrought out oftimes in agony and 
bloody sweat to emerge and take control 
of the governable elements in that world 
process in the interest of the spiritual 
ends for which it was originally designed. 
In that event the high goal reached at 
last by the heirs of the promise would 
vindicate the purpose of the One who 
ordained the rough road to be travelled , 
by those who would gain the supreme 


LIVING AGAIN 


39 

spiritual achievement. No movement, 
no process can be judged by the rude and 
lowly stable where it is born nor by the 
steep, hard way it may traverse in that 
period of discipline when obedience is 
learned by the things suffered. Let it be 
judged in every case by the throne which 
it is finally able to ascend. 

The prospect of life eternal where 
souls have been washed white in the 
stress and pain of sacrificial effort en¬ 
ables us to face the afflictions of thia 
present world undaunted finding there 
no lasting contradiction to our faith that 
the character of the One who is ulti¬ 
mately responsible is paternal. But if 
the spirits of just men made brave and 
true by their heroic struggle against the 
adverse forces they had to face are re¬ 
morselessly blotted out, as soon as they 
have gained a fair measure of worth and 
peace, what possible justification can be 
named for the severe discipline they have 


40 LIVING AGAIN 

undergone! What possible reconciliation 
can be suggested for the world as we find 
it with the character of an Infinite 
Father unless we posit as the final out¬ 
come of all this stress some worthy goal. 

There was once an Arab sheik, who 
became convinced that the terrible deity 
he worshipped had commanded him to 
bury his beautiful daughter alive. He 
made known his conviction to the girl, 
and with that extravagant filial respect 
characteristic of the Orient she con¬ 
sented to be sacrificed. He dug the 
grave with his own hands. He took the 
fair young girl in his arms to thrust her 
down into the pit to be buried alive. 
But at that moment she noticed that in 
digging the grave a piece of moist earth 
had clung to his long white beard, which 
is the pride of the Arab heart; and she 
stretched forth her hand to remove it as 
a final act of affection. Her deed of love 
so touched the heart of the old fanatic 


LIVING AGAIN 


41 

that he spared her life and carried her 
back to his home. Deity or no deity, 
he could not thrust away a love like 
that! 

What then shall we say as to the feel¬ 
ings of the Infinite Father, were He 
ceaselessly engaged in wiping off of the ^ 
slate of existence the children of his care 
in the very hour when they were looking 
up into His face in faith and hope and 
love! 

It is a sound principle of judgment in 
theology that what is normal in man at 
his best will be found to be true in God. 
He has made us potentially in His like¬ 
ness and image. The Master built his 
claim of a divine redemption upon the 
natural instinct of a shepherd to recover 
the missing members of hi^ flock, upon 
the healthy impulse of a prudent woman 
to recover the lost coin to her purse, 
upon the inevitable outreach of a father’s 
affection toward a wa3rward son in a far 


LIVING AGAIN 


42 

country. He built his faith in prayer 
upon the sure action of a father in giving 
bread and fish and eggs to his hungry 
children. With that same high confi¬ 
dence in our essential kinship with Him 
we may well believe that the human de¬ 
sire to have our dear dead live on is 
matched by the will of our Maker that 
it shall be so. 

Strong Son of God, Immortal Love, 

Whom we that have not seen Thy face 
By faith and faith alone embrace. 

Believing where we cannot prove. 

Thou wilt not leave us in the dust. 

Thou madest man, he knows not why. 

He thinks he was not made to die, 

And Thou hast made him — Thou art just. 

If I were firmly convinced that I was 
doomed to extinction at death, I sup¬ 
pose that I should be able to stand it. I 
would have to stand it. And when that 
frightful decree had been executed upon 
me and upon you, and upon all those we 


LIVING AGAIN 


43 

hold dear, we would know nothing what¬ 
ever about what we had lost. But He 
would know — how could He stand it? 
He would have to live on conscious of 
the tragedy of human existence leading 
only to final extinction! Let the heart 
speak as well as the head in the Great 
Assize! Let your own sense of what 
would be just and right in Him, who is 
the Author and Summit of all being, 
utter its verdict! ‘‘The wrong that 
pains my soul below, I dare not throne 
above.” 

If conscious and aspiring human souls 
are not to be kept in existence, if the 
whole human race is finally to be de¬ 
stroyed by the cruel hand of death, what 
possible object can be named which the 
Author of the world order as we know 
it could have had in view? “Evolution 
has been a long and painful process, in 
which man has slowly advanced to self- 
consciousness and freedom. When we 


44 LIVING AGAIN 

are asked the meaning of this develop¬ 
ment we seem to find the answer in man 
— man who emerges from the heart of 
the great world process; who advances 
slowly from natural to ethical and to 
spiritual life; who learns to follow distant 
ends and finally form ideals which tran¬ 
scend the world itself. Man is a being of 
large discourse, whose outlook is not 
bounded by the earthly horizon and the 
religious conception of his transcendent 
destiny is in harmony with human aspi¬ 
rations and ideals.” ^ 

In the same vein John Fiske gave us 
this great word. ‘‘The more thoroughly 
we comprehend the process of evolution 
by which things have come to be as they 
are, the niore we feel that to deny the 
everlasting persistence of the spiritual 
element in man would rob the whole 
/ process of its meaning. It would go far 
toward putting us to permanent intel- 
7 Galloway, “Idea of Immortality,” p. 226. 


LIVING AGAIN 


45 

lectual confusion. For my part, there¬ 
fore, I believe in the immortality of the 
soul as a supreme act of faith in the 
reasonableness of God’s work.” 

The chief obstacle which hinders the 
advance of this hope of future life lies in 
the inability of many minds to picture 
the continuance of personal conscious¬ 
ness when the brain structure with which 
that consciousness is so intimately asso¬ 
ciated has been destroyed by the slow 
processes of the cemetery or by the 
swifter processes of the crematory. But 
it is a fairly well established principle in 
modern psychology that the sum of all 
the physical processes does not give us 
the fact of consciousness. In every case 
personal consciousness transcends the 
physical organism where it resides. 

This can be made clear by a simple 
illustration. With the X-ray I am able 
to see quite through the flesh which 


LIVING AGAIN 


46 

clothes my forearm and to study the 
two bones and all the hidden articula¬ 
tions of wrist and hand. I note their 
condition, detect the presence of injury 
or disease. I can watch their movements 
under the muscular action which I may 
initiate. And in all this I am viewing 
them as something objective to my own 
consciousness. 

Suppose that we had some more pow¬ 
erful and delicate form of X-ray which 
would enable me to witness those atomic 
changes and molecular movements in 
the brain which accompany my chang¬ 
ing emotions! By such aid I could then 
stand before a mirror and watch the 
physical changes taking place in the 
brain when I passed from a mood of 
anger into one of benign feeling, from a 
sense of despondency into one of joy and 
hope. In that case, who would be doing 
the watching? Not the brain itself, for 
the brain is the thing which is being 


LIVING AGAIN 


47 

watched. It is being observed and 
studied by an intelligent witness of its 
movements. What do you call that 
something which views the brain itself 
as a thing objective to its immediate 
consciousness? I call that the human 
soul which survives the physical change 
we call death. 

The words of Dr. James A. Hadfield, 
Surgeon in the British Navy, in the in¬ 
troduction to his Essay on Immortality, 
are suggestive: “I propose to bring for¬ 
ward evidence which will encourage us 
in the belief that in the course of evolu¬ 
tion the mind shows an ever-increasing 
tendency to free itself from physical 
control and breaking loose from its 
bonds to assert its independence and 
live a life undetermined except by the 
laws of its own nature. The tendency of 
the mind toward independence and au¬ 
tonomy suggests the possibility of its 
becoming entirely liberated from the 


48 LIVING AGAIN 

body and continuing to live disembodied 
and free.”^ The steady progress of ex¬ 
perimental psychology may in the years 
which lie just ahead reveal to us the 
possibility of personal consciousness dis¬ 
associated from the brain structure with 
which it seems to have been so intimately 
bound up. Success at this point would 
at once roll away that stone and remove 
that obstacle from the pathway of tri¬ 
umphant hope. 

These considerations, which spring 
from my faith in the validity of human 
desire at its best and from my confidence 
in the integrity of the world order in 
meeting those desires with the appro¬ 
priate satisfaction, and from my trust 
in the reason and justice of Him who is 
responsible idr the entire world process, 
are not offered as proofs that the dead 
who once walked with us here on earth 

* Streeter and Others, “Immortality,” p. 21. 


LIVING AGAIN 


49 

now walk in newness of life with Him. 
I do offer them, however, as considera¬ 
tions which must have weight with us 
when in the absence of any final proof, 
either positive or negative, we are mak¬ 
ing up our minds as to whether we will 
vote Yes or vote No on the question of 
living again. 

My own reliance upon the implica¬ 
tions of this faith is vastly reenforced 
when I reflect upon the fact that Jesus 
Christ persuaded the sturdy, outdoor 
men, farmers, fishermen, peasants and 
the like, who had companied with Him, 
that He was still alive after they had 
seen Him die upon the Cross. However 
it came about, Jesus Christ was more of 
a power along the streets of Jerusalem 
forty days after his death than he had 
ever been during his earthly career. 

Nothing is more certain than the fact 
that when those early disciples had seen 
their Master put to death by the Roman 


LIVING AGAIN 


50 

soldiers they went back to their fishing 

«> 

disheartened. So far as they were con¬ 
cerned, the Christian movement was at 
an end. ‘‘We trusted that it had been 
He who should have redeemed Israel,’’ 
they said. But now He had been three 
days dead, and all their hopes were 
buried in the tomb of Joseph of Ari- 
mathea. 

' And nothing is more certain than the 
fact that something occurred which 
changed those despairing and disbeliev¬ 
ing men into radiant, triumphant wit¬ 
nesses of the Resurrection. They now 
went everywhere proclaiming their gos¬ 
pel of a Risen Lord, sealing their con¬ 
viction with their own blood. And I 
have not been able to find any cause 
adequate to account for that change of 
front on their part except the fact that 
Jesus Christ did triumph over death and 
was able to certify that fact to those who 
had companied with Him. “He showed 


LIVING AGAIN 


51 

Himself alive’’ — that was their brief 
terse, sufficing account of the matter. 
It was that assurance which furnished 
the sufficing and enduring basis for the 
whole Christian movement there inau¬ 
gurated. 

From that hour those early disciples 
faced the trials and the perils which fell 
to their lot undaunted. They took life as 
it came standing up, heartened and em¬ 
powered by this robust faith. “Though 
our outward man perish, yet the inward 
man is renewed day by day. Our light 
. affliction which is but for a moment 
worketh for us a far more exceeding and 
eternal weight of glory. We look not at 
the things which are seen, but at the 
things which are not seen; for the things 
which are seen are temporal, but the 
things wfflich are not seen are eternal. 
For we know that if our earthly house 
of this tabernacle were dissolved, we 
have a building of God, a house not 


LIVING AGAIN 


52 

made with hands, eternal in the hea¬ 
vens.” 

When the flower of the English nation 
gathered in London, filling and surround¬ 
ing St. Paul’s Cathedral at the funeral of 
Wellington, scarce a man among them 
could believe that the soul of the Iron 
Duke, the conqueror of Napoleon, had 
been utterly destroyed by the hand of 
death. When thirty thousand people in 
Boston gathered in and around Trinity 
Church, crowding Copley Square to 
overflowing on that cheerless January 
day when Phillips Brooks was buried, it 
may be questioned if the most skeptical 
man among them could have brought 
himself to feel that the noble soul, who 
had so often filled that temple of wor¬ 
ship with the sense of something divine 
as he ministered to the souls of his fel¬ 
lows, had gone out in eternal nothing¬ 
ness. When the eyes of the penitent 
thief turned to his fellow sufferer upon 


LIVING AGAIN 


S 3 

the Cross, seeing there “a light that 
never was on sea or land’’ and hearing 
those august words, “Father, forgive 
them for they know not what they do,” 
even he, coarse and rough though his 
own life had been, could not believe that 
the soul of the Christ was perishing there 
in final defeat. In his own hour of pain 
the thief voiced his faith in his confident 
appeal, “Lord, remember me when thou 
comest into thy kingdom.” In aU these 
high hours of human experience the 
feeling is instinctive and compelling that 
this life of ours has permanent worth 
and significance in a universe manifestly 
ordered for moral ends. 

“Why shbuld we fear death,” a man 
once said, “it is life’s finest form of ad¬ 
venture?” These words were not ut¬ 
tered by some minister of religion stand¬ 
ing securely in his pulpit on Easter Day, 
surrounded by flowers and with joyous 
anthems sounding in his ears. They 


LIVING AGAIN 


54 

were not spoken before an open fire at 
the close of a delightful evening by some 
man sitting in the easy comfort of his 
armchair. They were spoken by Charles 
Frohman on the deck of the Lusitania 
just as the great ship settled to her doom. 
He felt that all earthly hope was gone, 
and this was his last word to a group of 
friends who expected to share his fate. 
He had never believed in unhappy end¬ 
ings for his plays — he would not have 
an unhappy ending for his life. “Why 
should we fear death? It is life’s finest 
form of adventure.” 

So be my passing, 

My task accomplished and the long day 
done; 

My wages taken and in my heart 

Some late lark singing; 

Let me be gathered to the quiet west, 

The sundown splendid and serene. 

When we are young and strong with 
all our loved ones around us, this earthly 


LIVING AGAIN 


55 

life, the mere living of it, may seem quite 
enough. The remote future and that 
unseen world scarcely find place upon 
the map of our ordinary consciousness. 
But as we grow older and the veins are 
scant of life, when friends are gone and 
many of our best ambitions lie imful- 
fiUed, when our too brief chance seems 
drawing to a close, and we are compelled 
to confess ourselves baffled in many of 
our dearest hopes, then the life to come 
is lifted to a place of eager interest and 
of warm desire. 

‘‘It doth not yet appear what we shall 
be,” but we live in the purifying hope 
that we shall be like Him. We stand 
here manifestly at the summit of created 
being in this world, affirming that we 
were made in the likeness and image of 
the Most High. Because He lives a life 
unbroken, we hold fast the hope that we 
shall live also. He will show us the path 
of life; in His presence there is fullness of 


56 LIVING AGAIN 

joy; at His right hand there are plea¬ 
sures for evermore. 

“The children of the Kingdom are the 
friends of God, building with Him they 
know not clearly what. They have never 
known. Every imfolding of the Divine 
Life in them is a surprise. When they 
would comfortably abide in the struc¬ 
tures they have shaped, there comes al¬ 
ways that other surprise as of sad au¬ 
tumn following abruptly upon summer, 
the deep green changing to the almost 
taimting brightness of decay — the sur¬ 
prise of corruption so necessary to any 
new surprise of life.’’ 

“How are the dead raised? With 
what body do they come? That which 
thou sowest is not quickened except it 
die! And that which thou sowest is not 
the body that shall be but bare grain, it 
may chance of wheat or some other grain, 
and God giveth it a body as it hath 
pleased Him — and to every seed its 


LIVING AGAIN 


57 

own body. There are bodies terrestrial 
and there are also bodies celestial. The 
glory of the terrestrial is one, the glory 
of the celestial is another. It is sown in 
weakness, it is raised in power. It is 
sown a physical body, it is raised a 
spiritual body.’’ 

“When the sun flames into a sudden 
glory before his setting, there is a mo¬ 
ment of sadness and then we seem to 
hear a voice saying, ‘He shall so come 
in like manner as ye have seen Him go.’ 
When the forms of life with which they 
have fondly lingered break up and dis¬ 
appear, the children of the Kingdom 
take Nature at her own bright meaning. 
Their regrets dissolve into the raptures 
of coming life — they are the children of 
the Resurrection.”® 

We cherish the dream and it will not 
down. We seek and we find warrant for 
our hope that sometime, somewhere we 
* Henry M. Alden, “ God in His World,” p. 270. 



58 LIVING AGAIN 

shall awake in His likeness and be satis¬ 
fied in that we too behold the dead, 
small and great, standing before God, 
conscious, aspiring, resolute, to be dealt 
with in the ages to come by Him who is 
not the God of the dead but of the living. 


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